INTRODUCTION

This is not a course in
philosophical speculation, nor is it concerned with precise terminology. It
is concerned only with Atonement, or the correction of perception. The means
of the Atonement is forgiveness. The structure of "individual consciousness"
is essentially irrelevant because it is a concept representing the "original
error" or the "original sin." To study the error itself does
not lead to correction, if you are indeed to succeed in overlooking the error.
And it is just this process of overlooking at which the course aims.

All terms are potentially
controversial, and those who seek controversy will find it. Yet those who seek
clarification will find it as well. They must, however, be willing to overlook
controversy, recognizing that it is a defense against truth in the form of a
delaying maneuver. Theological considerations as such are necessarily controversial,
since they depend on belief and can therefore be accepted or rejected. A universal
theology is impossible, but a universal experience is not only possible but
necessary. It is this experience toward which the course is directed. Here alone
consistency becomes possible because here alone uncertainty ends.

This course remains within
the ego framework, where it is needed. It is not concerned with what is beyond
all error because it is planned only to set the direction towards it. Therefore
it uses words, which are symbolic, and cannot express what lies beyond symbols.
It is merely the ego that questions because it is only the ego that doubts.
The course merely gives another answer, once a question has been raised. However,
this answer does not attempt to resort to inventiveness or ingenuity. These
are attributes of the ego. The course is simple. It has one function and one
goal. Only in that does it remain wholly consistent because only that can
be consistent.

The ego will demand many
answers that this course does not give. It does not recognize as questions the
mere form of a question to which an answer is impossible. The ego may ask, "How
did the impossible occur?", "To what did the impossible happen?",
and may ask this in many forms. Yet there is no answer; only an experience.
Seek only this, and do not let theology delay you.

You will notice that the
emphasis on structural issues in the course is brief and early. Afterwards and
soon, it drops away to make way for the central teaching. Since you have asked
for clarification, however, these are some of the terms that are used.